Are hesder yeshivot like Gush Etzion or Birkat Moshe considered Hardali?

To Oren,
I don’t consider them Hardali.

I do consider Har Hamor, Merkaz, and Torat HaChayim to be Hardali.

With God's help, 26 Tevet 5777

What practical difference is there between mustard and other sharp things? After all, because it is sharp, Torah study is absorbed into the student’s heart, and the learning is also fixed in the heart, since a sharp thing renders something "not of the same day" as if it were of the same day and gives a favorable taste 🙂

And as for the concern about legumes on Passover that exists with mustard, the Rema is lenient about this, and in any case during Passover there is "vacation time." And the scrupulous will conduct themselves during Passover with the support called chrein, for it is a tree of life to those who grasp it, and those who uphold it are fortunate.

With blessings, Dr. Kurt Asafoetida

I thought the question was dealing with higher yeshivot. In the usual meaning of that expression, it comes to exclude hesder yeshivot. If we’re talking about hesder yeshivot, then Gush Etzion, Ma’ale Adumim, and Yerucham definitely fall into that category. And I assume there are others I don’t know (Yavne? Sha’alvim? Kiryat Shmona?).

And regarding Dr. Kurt’s comment, I once heard an uncharacteristic story about Rabbi Shlomo Zalman Auerbach. A student with a knitted kippah came to him and asked to study in his yeshiva (Kol Torah). He told him that it seemed the outlook practiced there was different from his own. The student said he had come to learn Torah regardless of outlook. Rabbi Shlomo Zalman pointed out the window and showed him the campus at Givat Ram and said that there they study regardless of worldview. Mark this well.

To Rabbi Michi,
I did mean a higher yeshiva.
But I thought he was asking whether I define Ma’ale Adumim as Hardali, so I answered no, that I don’t.

Maybe the Rabbi should take the initiative for one that would combine in-depth Talmud study in the analytic style… as well as philosophy and faith studies that are not just a bird’s-eye survey of the various approaches.

Such an initiative requires serious dedication and the ability to carry it out. To my regret, I don’t have the energy for it (I have several other tasks I’m occupied with), and maybe not the abilities either. If someone wants to carry it out, I’ll consider joining.

It should also be noted that Rabbi Abraham would certainly conduct himself according to the trait of Abraham, who honored his guests with "tongues in mustard." Presumably he would not serve a tender and good calf because of his vegetarianism, but from mustard he certainly would not refrain, and we do not exempt ourselves out of concern for "Hardalit."

With blessings, S. Tz. Levinger, Ein Hardalit, Nahal Keziv

And see Berakhot 40a on the praise of mustard:
“And Rav Mari said in the name of Rabbi Yohanan: One who regularly eats mustard once every thirty days keeps illnesses away from his house. But not every day. What is the reason? Because it is harmful to weakness of the heart.”